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PROPHETHOOD

By
Seyyid Saeed Akhtar Rizvi

BILAL MUSLIM MISSION OF TANZANIA


P.O.BOX 20033
DAR-ES-SALAAM
TANZANIA
TEL: 2120111 / 2112419 - FAX: 2116550
E-MAIL: bilal@cats-net.com
WWW. bilaltz.org
INTRODUCTION

THIS Islamic Correspondence Course has been started with an


aim to impart Islamic knowledge to those youths who have
completed their Secondary School education. It will help them in
understanding the salient features of Islam, fundamental faith,
moral, social and financial codes, system of worship and some
aspects of its history
It is proposed to divide the course in 22 Units Each Unit wth be
explained in a booklet.

The following Units will be included in this Course –


(1) Need of Religion
(2) Tauheed - God of Islam
(3) Adl - Justice of God
(4) Nubuwwat - Prophethood
(5) Life-sketch of the Holy Prophet
(6) Qur'an and Hadith
(7) Imamat - Vicegerency of Prophet
(8) Quiyamat - Day of Judgement
(9) Life of Hadhrat Ali (a.s.)
(10) Lives of Imam Hasan and Imam Husain (a.s.)
(11) Lives of 4th, 5th and 6th Imams (a.s.)
(12) Lives of 7th and 8th Imams (a.s.)
(13) Lives of 9th, 10th and 11th Imams (a.s.)
(14) Life of 12th Imam
(15) Life of Bibi Fatima — Womanhood in Islam
(16) Prayers
(17) Fast
(18) Financial Code of Islam
(19) Hajj
(20) Jihad - Islamic War
(21) Family Life of Islam
(22) Moral Code of Islam

Note: 1) By 1974, ten units (1 to 8, 17 and 21) have been


published.
2) Details of enrolment may be seen after the next page.
HOW TO ENROL,

(1) You may join this Islamic Correspondence Course, provided


you have completed your Secondary School education. You
will be required to pay a total of Shs. 557- (Shs. 57- as Ad-
mission Fee and Shs. 507- as the fee of the Course).

(2) You may start by sending Shs. 57- (Admission Fee) to the Bilal
Muslim Mission of Tanzania. Afterwards you will have to pay
Shs. 50/- in 5 installments of Shs. 107- each.

(3) One booklet will be sent to you every month, which you
will have to study carefully.

(4) Every booklet will have a question paper which you should
answer and send to us for correction and marking. Your per-
formance will be noted in your progress card.

(5) You will be given a Roll-Number which you should mention in


every correspondence or remittance.

(6) After successful completion of the course, you will be awarded


a beautiful diploma by this Mission.

All Rights Reserved for Bilal Muslim Mission


CONTENTS

PART ONE Page

1. Meaning of 'Nabi’ and ‘Rasul’ ... ... ... ... . 6


2. Difference between Nabi and Rasul … ... ... ... ... 7
3. Prophethood: Its reasons and benefits ... ... ... … … . 7
4. Qualifications necessary for a Nabi ... ... ... ... . 8
5. Continuity of prophethood ... ... ... ... ... . 8
6. Evolution of religious guidance ... ... ... ... ... 9
7. Why Sheriats were changed? ... ... ... ... ... ... …10
8. Our responsibility towards previous prophets ... ... …. 12
9. Names of prophets mentioned in Qur'an and Traditions …13

PART TWO

10. Meaning of Ismat . ... ... ... ... ... ... ... ... 15
11. Why Ismat? Logical reason ... ... ... ... ... 17
12. Proof from Qur'an ... ... ... ... ... ... ... ... .. 17
13. Some allegorical Verses ... ... ... ... .. ... . . .. 19
14. Did Adam commit a sin? ... ... ... ... ... ... .... 19
15. Verse of Qur'an about Adam ... ... ... ... ... ... .. 21
16. Other prophets ... ... ... ... ... ... ... ... ... .. 23
17. Tark-ul-Awla ... ... ... ... ... ... ... ... 24
18. Ismat of our Holy Prophet ... ... ... ... ... ... ... .. 25
19. Some misinterpreted verses ... ... ... ... ... . 26

PART THREE

20. Prophecies about the Holy Prophet ... ... ... ... 29
21. Barm Uttar Khand ... ... ... ... ... ... ... ... 30
22. Kalki Puran ... ... ... ... ... ... ... ... ... ... 32
23. From other books ... ... ... ... ... ... ... ... 34
24. Pothi Ram Sing Ram ... ... ... ... ... ... ... ........... 35
25. Old and New Testaments ... ... ... ... ... ... ... ……... 37
26. Book of Genesis ... ... ... ... ... ... ... ... ……… 37
27. Deuteronomy ... ... ... ... ... ... ... ... .............. 38
28. Other prophecies: (A) Deuteronomy ... ... ……………... 40
(B) Isaiah ... ... ................................................................... 41
(C) Habakkuk ... ... ... ... ………………………………….. 41
29. From New Testament: (A) "That Prophet" ... ... ....... 41
(B) "Comforter" ... ... ... ...................................................... 42

PART FOUR

30. Meaning of miracle ... ... ... ... ... ... ... ...... 44
31. Difference between Mujiza and magic ... ... ... ............. 45
32. What types of miracles were given? ... ... ... …………. 46
33. Miracle of Qur'an ... ... ... ... ... ... ... ... …. 47
34. Miracles of prophecies ... ... ... ... ... ... ... .. 48
35. Information of past events ... ... ... ... ... ... ...... 50
36. Miracles of deeds ... ... ... ... ... ... ... ..... 54
37. Why such miracles? ... ... ... ... ... ... ... ..... 55

PART FIVE

38. Truth of the Holy Prophet ... ... ... ... ... ... ... …. 57
39. Last Prophet ... ... ... ... ... ... ... ... ... …. 59
40. Names and Titles of the Holy Prophet ... ... ... ... ……….. 61
(1) MEANING OF ‘NABI’ AND ‘RASUL’

The word ‘Nabi’ ( ) is derived from ‘Nubuwwat’


( ). ‘Nubuwwat’ means ‘to be high’ and, thus ‘Nabi’ ( )
means a ‘High person’: high in the presence of Allah, The word
‘Nabi’ ( ) shows the exalted position of the prophet which he
enjoys in the presence of God.

Another interpretation of 'Nabi! ( ) is that it is derived


from 'Nubu-at ( ) i.e., to prophesize. According to this inter-
pretation 'Nabi' ( ) means one who prophesizes.

The word 'Rasul' ( ) is derived from 'Risalat' ( ).


'Risalat' means to send; and 'Rasul' means one who is sent. Thus
the word 'Rasul' means 'one who is sent from Allah.’

According to Muslim terminology. 'Nabi' means 'A man sent


directly by God to the mankind to lead them to right path.’

The word 'man' excludes the angels who are sent by God for
various purposes, but they are not called Nabi or Rasul in Islamic
terminology. Also, it excludes women. A woman can not be a Nabi
or Rasul.

The phrase 'sent directly' shows that the Nabi does not get his
inspiration or revelation through the agency of any other man. By
this phrase we differentiate between Nabi and Imam, because
Imams also are 'sent by God to the mankind to lead them to the
right path' but they are sent through the prophet; thay get their
directions through the prophet, not 'directly' from God.

As explained above, a Nabi was the highest person of his


time in the eyes of God.

It was necessary that the Nabi and Rasul be from amongst man-
kind; because if Allah were to send an angel to lead mankind,
people would have felt shy of him, as he would have been a
stranger. That is why God always sent Nabi and Rasul from
amongst the mankind. The Nabi or Rasul resembles human beings
in his body, appearance and needs; but his spiritual perfection is so
great, his soul is so pure and his mind so receptive of the messages
of Allah that, metaphorically, he can be said to be quite different
from other human beings. For a clear example of his spiritual
perfection surrounded by the human needs, ha may be likened to a
mirror. A mirror has two sides one is the bright side, the other is
the dark side. If we put a mirror directly under the sun, it receives
the light and reflects the rays to the farthest cornor of a room.
Likewise a Nabi or Rasul, because of his spiritual perfection,
received the messages of Allah, and by his human body conveyed
it to the mankind—to his people.

(2) DIFFERENCE BETWEEN NABI AND RASUL

Muslim scholars have tried to pin-point the difference


between Nabi and Rasul. They have written many differences but
none of them stands the test of critical analysis. According to the
popular belief a 'Rasul' was that prophet who brought a new
Sheriat (Cods of law) while those prophets who did not bring any
new Sheriat (and followed the Sheriat of a previous 'Rasul') were
called 'Nabi'.
Thus the grade of a 'Rasul' is higher than that of a 'Nabi.'

(3) PROPHETHOOD: ITS REASONS AND BENEFITS

In previous Units the reasons and benefits of the institution of


Prophethood have already been described. There are two reasons
and two benefits. The reasons: 1st Reason. If Allah were to reward
or punish human beings on the Day of Judgement without sending
any prophet to them, those who would have been sent to hell
would have a right to protest as to why they were being sent to hall
without any sin or mistake on their part and without any test being
held to test their spiritual perfection. It was to cut this argument
that Allah sent Sheriat and sent prophets to bring that message of
Allah to mankind. 2nd Reason: Also it has been mentioned that
Nubuwwat is a Luft(grace) and as such, it was incumbent upon
Allah to send prophets to lead the people to the right path.
The benefits: Firstly, to bring the laws of Allah to mankind to
ensure impartial justice, safety and progress of society. Secondly,
to make people perfect human beings spiritually and bring them
nearer to Allah.

(4) QUALIFICATIONS NECESSARY FOR A NABI

A Nabi or Rasul must have certain qualifications: The first


condition, according to Shia belief, is that he must be the most
perfect person in his time in all the virtues like knowledge,
bravery, generosity, morals and manners, love and fear of God,
piety and worship of God, and other good qualities which are
admired and desired in a good man. He must be the supreme most
in all such virtues in his time.

The second condition: He must be free from such stigma


which causes disgrace and disrepute. Thus, a Nabi or Rasul cannot
be an illegitimate child, he should not choose such profession or
work which is looked down upon in his society.

Also it follows that he should not suffer from such an ailment


which causes repulsion in the people, like leprosy.

Third condition which is the most important of all, is that a


Nabi or Rasul should be Masum, i.e., free from every sin, mistake
and evil.

Fourth condition is that the Nabi must show clear signs and
miracles to prove his claim.

(5) CONTINUITY OF PROPHETHOOD

God, in His grace, never left mankind without a religious


guide. That guide may be a prophet, a Rasul or an Imam. The first
man, Prophet Adam, was made a vicegerent of Allah on this earth,
so that he might lead his children on the right path. Since then,
prophets and messengers were sent to all the regions and all the
peoples. Allah says in the Qur'an:
(Verily, though art a warner;'and a cfuide for every nation).
In all, there came 124,000 prophets from God.

Many of the prophets were sent to one or two villages, some


even to one family or one man. Others were sent to a bigger area;
still others to a whole tribe. But none of them, before our Holy
Prophet, was sent to the whole mankind.

Our Holy Prophet was sent to the whole mankind for upto the
end of the world. No other prophet is to come after him. He was,
and is the Last Prophet.

(6) EVOLUTION OF RELIGIOUS GUIDANCE

It appears from the history of divine religions that God sent


from time to time many sheriats (codes of law) which were
suitable to that particular era. Prophet Nuh (a.s.) brought a sheriat
which was simple to a great extent. And that sheriat was followed
by other prophets upto the advent of Prophet Ibrahim (a.s.).
Prophet Ibrahim (a.s.) was given a sheriat which was more
elaborate and more comprehensive than the previous one.

The Sheriat of Prophet Ibrahim remained in force for the


children of Israel upto the time of Prophet Musa (a.s.). When
Prophet Musa was given To rah (Law), it was a really
comprehensive and fully detailed sheriat, which was followed by
all the prophets of Bani Israel till Prophet Isa (a.s.) came. Prophet
Isa (a.s ) perfected the sheriat of Hadhrat Musa (a.s.) and made
adjustments according to time. The sheriat of Prophet Isa (a.s.)
remained valid till the arrival of the Holy Prophet of Islam.

Coming to the other branch of the family of Prophet Ibrahim


(a.s.) we find that the children of Ismael were expected to follow
the sheriat of Prophet Ibrahim (a.s.) upto the time of the Holy Pro-
phet of Islam, Prophet Muhammad Mustafa (s.a.w.). When he
came he abrogated and cancelled all the previous sheriats, and
brought the final, most comprehensive and most suitable and
moderate sheriat of all, which can meet the challenge of the
changing times without any difficulty upto the Day of Judgment.
The prophets who brought new sheriat are called Ulul-Azm. There
were 5 Ulul-Azm prophets: Nuh, Ibrahim, Musa, Isa and
Muhammad Mustafa (peace be upon them all).

(7) WHY SHERIATS WERE CHANGED?

It may be asked, why the changes in sheriats, why the gradual


revelation and why the separate Ulul-Azm prophets coming one
after another. Well, when a child is born, the parents make some
garments for him. And as the child continues to grow, the old
clothes are discarded, and new ones made according to the growth
of the body of the child. This continues during his childhood,
during his adolescence, during his teenage, till a time comes after
25 or 30 years, when the body reaches its maximum height and
attains its full growth. After that, the size which fits him at that
time, continues to fit him upto the end of his life.

Nobody will suggest that as the child at the age of 25 years is


expected to be 5 ft. 6 in. high, he should be given the clothes of
that size on the day of his birth. Nor will any body think that a
young man of 30 years of age should wear the same clothes which
he used to wear when he was 10 years old. Likewise, we may
suppose that humanity was child in the days of Prophet Adam and
Nuh (a.s.), which reached its adolescence in the days of Prophet
Ibrahim (a.s.) and continued to grow (mentally, socially and
spiritually). Accordingly, Allah continued discarding and
abrogating old sheriats and sending new ones according to the
social, intellectual and spiritual needs of the times.

This continued upto the time of Prophet Muhammad Mustafa


(s.a.w.). His time may be compared to the age of 25 or 30 years of
a man when he reaches the full height and the highest peak of his
strength. Now there is no chance that he will outgrow his clothes,
and the size of that age remains in force till his last day. When hu-
manity reached that standard, Allah sent the final sheriat which
was to serve the mankind to the last day of the world. After
Muhammad Mustafa (s.a.w.) there was no need for any new
sheriat; there was no need for any new prophet or messenger from
God. And it was for this reason that he was declared by Allah to be
, the Last of the Prophets.

Of course, the need for an interpreter of the Qur'an and pro-


tector of the sheriat will remain for ever. But Allah appointed
Imams for this purpose, after the , The Last Prophet.
The chain of prophethood came to an end and a new system of
religious leadership, known as 'Imamat' was introduced. This new
system will continue upto Quiyamat; but no other prophet or
messenger had come, or will come, after the Holy Prophet of
Islam.

Anybody claiming to be a Nabi or Messenger after the Last


Prophet is an imposer, a liar and has no connection with Islam.

Question: Admitted that the body does not grow in height


after about 25 years; but still there- appear changes in the build of
the body. A person may gain or lose considerable weight,
necessitating some changes in the measurement of his clothes.
Therefore, how can you say that there will never be any need for a
new sheriat after Islam?

Answer: Clothes usually do not adjust themselves according


to the build of body. But Islam has a built-in capacity to cover all
the possible situations which a man may face during his life-time.
In this respect, we may compare it with those sophisticated
electronic devices which automatically adjust to the temperature,
light, humidity and other relevant factors of the operating time. If
you take a good camera, for instance, you will find that its lense
makes all the necessary adjustments according to the distance and
light without any need for you to make those adjustments
manually.

Likewise, Islam has the rules for all the possible situations,
and as soon as a given situation changes, the sheriat automatically
recognises the change and another set of rules applicable to the
new situation comes into force immediately, and automatically

This flexibility is the unique feature of Islam which is not


found in any other religion. And this feature eliminates the need of
a new sheriat.

(8) OUR RESPONSIBILITY TOWARDS PREVIOUS


PROPHETS

It has been mentioned earlier that God sent 124,000 prophets


throughout the world. It is not possible to know the names of all
those prophets. Only a few of them are mentioned in the Qur'an, as
God says:—

We did aforetime send Apostles before thee: of them there


are some whose story We have related to thee and some whose
story We have not related to thee."
(Qur'an, 40:78)

A Muslim is obliged to believe in the truth of all these


prophets, as their names are part of the Qur'an. Some other
prophets are mentioned in the traditions of the Holy Prophet and
Imams. We believe in the truth of those prophets also.

Now we come to those leaders and founders of religions


whose truth is neither vouchsafed nor refuted in the Qur'an and
Hadith (traditions). We are obliged not to dishonour them (because
they might have been true prophets); but, on the other hand, we
cannot positively assert that they were true prophets.

This formula applies to those founders of religions who had


appeared before the Holy Prophet of Islam. So far as those
founders are concerned who claimed to be a prophet after the Holy
Prophet of Islam, we must condemn them as imposters and liars,
because we know that no new prophet is to come after Muhammad
Mustafa (s.a.w.).
As the immediate audience of the Qur'an consisted the people
of Arabia, whenever there was any need to give an example Allah
used the names of those prophets who had appeared in or near
Arab peninsula, so that the hearers may understand the reference
easily. It is for this reason that the majority of the prophets
mentioned in the Qur'an are from Arabia, Palestine, Egypt and
Ethiopia.

(9) NAMES OF PROPHETS AND SUCCESSORS


MENTIONED IN QUR'AN AND TRADITIONS

(A) Here is the list of the prophets mentioned in the Qur'an:-

No. Arabic Name Transliteration English version


1. Aadam (a.s.) Adam
2. Idris (a.s.) Enoch (Enosh)
3. Nuh( a.s.) Noah
4. Hud (a.s.) —
5. Saaleh (a.s.) —
6. Ibrahim (a.s.) Abraham
7. Lut (a.s.) Lot
8. Ismail (a.s.) Ishmael
9. Ishaque (a.s.) Isaac
10. Yaquub (a.s.) Jackob
11. Yusuf (a.s.) Joseph
12. Ayyub (a.s.) Job
13. Shuaib (a.s.) Jethro
14. Musa (a.s.) Moses
15. Haroon (a.s.) Aaron
16. llyas (a.s.) Elijah (Elias)
17 Ilyasa (a.s.) Hoshea (?)
18. Dhul-Kifl (a.s.) —
19. Uzair (a.s.) Ezra (Esderas)
20. Dawood (a.s.) David
21. Sulaiman (a.s.) Solomon
22. Logman (a.s.) Eosop (a)
23. Yunus (a.s.) Jonah
24. Zakariya (a.s.) Zechariah
25. Yahya (a.s.) John (the baptist)
26. Isa (a.s.) Jesus Christ
27. Muhammad (s.a.w,) Muhammad (saw)

(B) There are some prophets whose stories are given in the
Qur'an without mentioning their names. These are:-

No. Arabic Name Transliteration English version


1. Khidhr (a.s.) —
2 Yusha bin Nun (a.s.) Joshua
3. Shamuel (a.s.) Samuel
4. Hizqueel (a.s.) Ezekiel
5. Dhul-Quarnain (b) —
6. An Ethiopean
Prophet (c)
7. Shamun Simon (Peter)
8-9. Two other disciples
of Jesus Christ

Note: Nos 7 to 9 were "Wasi" (successor of the Prophet). It is not


known whether they were ‘Nabi’ or not.

a
He was a black Ethiopean. Majority of Muslim scholars believe that he
was a prophet.
b
There is a difference of opinion whether he was a prophet or not.
c
Mentioned in Sura 85 of the Qur'an
(C) Now we may mention some of the prophets whose
names are found in the traditions:-

No. Arabic Name Transliteration English version

1. Sheth Seth
2. Saam Shem
3. Armia Jeremiah
4. Danial Daniel
5. Amus Amos
6. Obaidiah Obaidiah
7. Habakkuk Habakkuk
8. Jirjis —
9. Budhastav Budhastav
(Gotam Bodh)
10. Khalid bin Sanan —

(D) All the ancestors of the Holy Prophet of Islam (s.a.w.)


and Ali (a.s.) from Quedar (Cedar) to Abdullah and Abu Talib
followed the Sheriat of Prophet Ibrahim (a.s) and they were
successors of Prophet Ismail (a.s.). Abu Talib was the last
successor; after the advent of Islam, he followed the Holy Prophet.
They were 'Wasi' (successor) of Ismail, (a.s.), not 'Nabi'
themselves. Also, Salman, the Persian, is believed by the Muslims
to be a successor of Prophet Isa (a.s.). He also followed, in due
course, the Holy Prophet of Islam. He, also, was a 'Wasi'; not a
'Nabi'.

PART TWO

(10) MEANING OF ISMAT

‘ISMAT’ literally means 'Protection ' In Shia terminology it


means ‘A special Grace (Lutf) of Allah to a person which enables
the said person to abstain from sins by his own free will.' Such a
person is called 'Maasum.’

This Lutf (grace) does not make the Maasum person


incapable of committing sin. He refrains from sins and mistakes by
his own power and will.

Here is an example which will make its meaning clear:-

It is within the power of any person to go naked on the


streets. (And, for that matter, in many 'civilized' countries women
practise the 'art' of discarding all their clothes in packed halls!).
But have you ever thought of doing so? No. Why? Because it is far
below your dignity to behave like it. Mind it, you do not say that it
is 'impossible' for you to do so. Surely, it is within your power, but
you will never even imagine of doing so. Why? Because you think
that such foolishness would tarnish your honour in your society.

Similarly, though a Maasum person (Prophet or Imam) has


the ability to commit sin, but he never even imagines of doing so,
because It is far below his dignity to stoop to the sins and mistakes

According to the Shia Ithna-asheri belief all Prophets and


imams were Maasum, i.e., sinless and infallible; they could
commit no sin— neither a capital sin nor a minor one; neither
intentionally nor inadvertantly; and this applies from the beginning
of their lives upto their last breath.
So far as the Sunnis are concerned, they admit that the
prophets could not tell a lie, neither intentionally nor by mistake,
and they could not be Kafir whether before or after the declaration
of the pro-phethood. As about other sins, their opinion is widely
divided. Most of them say that the prophets could not commit other
sins intentionally. About committing capital sins unintentionally
the majority says that it was possible, a minority holding that it
was not possible

About minor sins, they say that it was possible for the
prophets to commit minor sins, though they could not commit such
minor sins which would have degraded them in the people's eyes,
like stealing a loaf of bread.
Thus it is clear that the Sunnis have no clear idea about the ismat
of the prophets.

(11) WHY ISMAT? LOGICAL REASON

What are our reasons to believe that all prophets were


Masum (Sinless)? The reason is very simple: God sent the prophets
to lead their people onto right path. But this goal could not be
achieved if the prophets had not bean sinless.

Suppose there is a man who, just like ordinary people,


commits sins or wrongs. And suppose such a man claims that he
has been sent by God to lead his people to the right path and
provide with his life a model of all that is good and virtuous in
human nature. How can the people be sure that he is saying the
truth, the whole truth and nothing but truth? He cannot command
from his people the unreserved respect and undoutable obedience
which are his due. Therefore, to carry on the work of God, the
prophets must have been sinless and immune from committing
mistakes?

(12) PROOF FROM QUR'AN

This logical reasoning is supported by the Holy Qur'an also.


Look, for example, to the following verses:-

1st Verse: God says: "We sent not an Apostle, but to be


obeyed, in accordance with the Will of God." (Qur'an, Sura 4,
Verse 64). The prophets and the apostles were to be obeyed and
followed, not that the followers were expected to check every
action of the prophet to decide what was to be obeyed and what not
to be obeyed. How could this be true unless the prophets and
apostles are believed to be free from errors, sins and mistakes?

2nd Verse: God commands us to obey the Prophet: "O ye


who believe! Obey God, and obey the Apostle." Again He says:
"All who obey God and the Apostle......" In the same Sura it is
asserted: "He who obeys the Apostle, obeys God." In all these
verses of Qur'an, as well as in numerous other Verses, the
obedience of God is made synonymous with the obedience of the
prpphet. Such assertion would have been impossible if the prophets
were not Masum and infallible Just imagine what impossible
situation would have been created if any prophet began exhorting
his followers to commit a mistake or sin. The wretched followers
would have been condemned to the displeasure of God in any case.
If they obeyed the prophet and committed that sin they disobeyed
the command given by God and thus were disgraced. If, on the
other hand, they disobeyed the prophet, they again disobeyed the
command of God mentioned above about obeying the prophet. So,
it appears that a non-Maasum prophet could bring nothing but
disgrace and condemnation to his people.

3rd Verse: Add this verse to the above verses: "Do not obey
those who do wrong." Now the picture is complete. The prophets
were to be obeyed The wrongdoers were not to be obeyed, the only
conclusion is that the prophets were not wrongdoers.

4th Verse: Now comes the prayer of Prophet Ibrahim (a.s.)


and its answer from God:

"And remember when Abraham was tried by his Lord with


certain commands, which he fulfilled: He said: I will make thee an
Imam to the people. He pleaded: 'And also from my offsprings.'
God said: 'But my promise will not reach to the wrongdoers."

This verse clearly shows that the promise of God to appoint


Imams (This word means here religious leader, including both the
prophet and Imam of Muslim terminology) will not reach the
sinners.

This much will be sufficient to show that our belief is based


on the clear understanding of Qur'an, concerning the authority and
duty of the prophet towards God and towards his people
(13) SOME ALLEGORICAL VERSES

It should be mentioned here that there are some Verses in the


Qur'an which give, to some minds, an impression that Prophet
Adam (a.s.) and some other prophets committed some sins.

Qur'an itself declares that some of its Verses are clear ones
which are the basis of the Book and others are allegorical. Then it
goes on to say that the true interpretation of allegorical Verses is
known only to Allah and to those who are firmly grounded in
knowledge.

Therefore, it is necessary, first of all, to decide which verse


has clear meaning, and which one is an allegorical, whose meaning
must be decided upon in the light of the clear verses under
guidance of the Prophet or Imam (who were firmly grounded in
knowledge). Then, and then only, can we save our beliefs from
conflicts.

To sum it up:
(1) Reason says that the Prophets should be sinless and
infallible;
(2) Many verses of Qur'an support this view, as mentioned
earlier;
(3) But still some other verses of Qur'an appear to attribute
sins and wrongs to some prophets

What is a Muslim supposed to do? The old-established rule


and practice demand that we must accept those verses, which are
supported by reason, as the clear one. And as regards other verses
(which show that they were sinner) we should seek what is their
true and valid interpretation, within the framework of the Arabic
language and grammer, as taught by the Prophet and Imams.

(14) DID ADAM COMMIT A SIN?

Let us look at the phrases used for the first man and the first
Khalifa of Allah, i.e., Prophet Adam (a.s.). Qur'an describes in
several places how he was advised by God not to go near a certain
tree when he was in heaven; how Satan deceived Adam and his
wife Hawwa through his false oath and how Hawwa, becoming
convinced of his truth, persuaded Adam; and how he,
inadvertently, ate from that tree, and then was sent to Earth.

This is the gist of those narrative. First of all, Qur'an clearly


says that Adam was created as Khalifa of Allah for this Earth.
Before being sent here, he was put in the paradise. It must be
accepted that that paradise was not his permanent place of
residence, because, even before his creation, he was destined to
come to earth.

Secondly, according to Islamic sheriat, every order is not


obligatory. There are orders, for instance, to pray five times a day;
and orders to pray 11 rikats after midnight. Every Muslim knows
that the first is ‘ ’ obligatory, while the second is
‘ ’desired but not obligatory. In the same way, there are
some restrictions which are compulsory, while others are not so. A
Muslim is forbidden to drink wine, and also he has been forbidden
to eat by left hand. The first is ‘ ’ (forbidden), while the
other is ‘ ’ (Undesirable) but not Haram.

So, the restriction against going near a certain tree does not
necessarily mean that it was Haram to go near it.

Thirdly, the place where man is to be tested by the rules of


Sheriat is this world, not the paradise. Man is sent here so that his
worth may be tested. After that test, the successful person will be
sent to paradise to enjoy the Grace of Allah. There will be no test
there. Examination is here in this world. Answers are to be written
here, not in the paradise. Paradise is the prize of success in the
examination. Therefore, any order given in heaven, must be, by
nature of the place, of an advisory nature, not an obligatory
command. If we go against the advice of a wise person, we may
put ourselves into inconvenience and trouble; but surely it cannot
be said that we committed a crime The result will be a loss for us
and that's all.
(15) VERSE OF QUR’AN ABOUT ADAM

Now let us examine some verses of Qur'an about Adam one by


one:
(1) "We said: Q Adam! Dwell thou and thy wife in the
Garden; and eat of the bountiful things therein as ye will, but
approach not this tree, or ye run into harm.”

The word used is ‘Dhalemeen’, which is derived


from ‘Dhulm’. Dhulm means:

1. to misplace a thing; 2, to come to harm; 3, oppress; 4 to


make haste before time.

Which of these meanings is suitable here? Here are a few


sentences:

Cow eats; tiger eats; dog eats; man eats- But we never think
that the cow is eating a zebra and the tiger is eating grass, or that
the dog is eating the cakes and the man is eating the dog's food.
Though the verb 'Eating' is the same everywhere; but we supply its
meaning according to the subject of our conversation. Likewise, as
the word 'Dhulm' has at least 4 meanings, when it is used for a pro-
phet and khalifa of Allah (who we have reason to believe must be
sinless) we can apply only those meanings which do not imply sin.

If we take the meaning of 'coming to harm', it is clear that


God told Adam that if he went near that tree, he would put himself
in troubles and hardship; but corning to harm is not a sin or crime.
We may apply, with equal force, the meaning of 'making haste
before time.' In that case it will mean that though Adam was
destined to ultimately come on earth, but if he went near that tree,
he would be sent there earlier and with much haste, it must be
recognised that we have not invented any new meanings, but, at
the same time, we have not declared Adam to be a sinner.

One more note of explanation. 'Sin' is not the actual meaning


of ‘Dhulm.’ !t is just because a sinner misplaces his faculties and
miuses the power given him by God that he is called,
metaphorically, ‘Dhalim’ ( )
(2) "Then did Satan make them slip from that (Garden}
and get them out from the state (of felicity) in which they had
been."

The word used is ‘Azalla’ ( ) which literally means


'made (someone) slip.' It is used, metaphorically, for mistake and
sin. But the metaphorical meaning is not the real meaning.
Therefore, we may safely translate it that as Adam and Hawwa
were sent from a high place to the Earth, as the word in the next
sentence 'lhbitu'(go down) indicates, the word slip is more
appropriate in this context

(3) “We said: Get ye down, all (ye people), with enmity
between yourself, on Earth will be your dwelling place and your
means of livelihood — for a time. Then learnt Adam from his Lord
some Words, and his Lord turned towards him.”

Here the word used is ( ) ‘taba alaihe’. This verb is


from ( ) Tauba’, which is used for ‘repentence.’ Thus the
word, as is generally used, suggests some mistake. But the literal
meaning of Tauba is 'to return.' Using in metaphorical sense, it will
mean 'God accepted Adam's repentence'; but in literal way, it will
mean 'God turned towards Adam (with His Grace and Mercy).'
And why should not we translate it in this way? After all, actual
meaning must have precedence over the metaphorical one.

(4) The arguments about above verses become clear when we


see the following verses in Sura XX: “Then we said: O Adam!
Verily this is an enemy to thee and thy wife- So let him not get you
both out of the Garden, so that thou art landed in misery. There is
therein for thee not to go hungry nor to go naked, nor to suffer
from thirst, nor from the sun's heat.”

The word used is ( ) 'Tashqua.' In Muslim books of


sermons, it is used for Disgrace in the eyes of Allah. Thus many
people are tempted to connect it with the so-called sin of Adam
and his coming into disgrace. Actually, this word means 'misery'.
The spiritual meaning is just an allegory. That is why Abdullah
Yusufali translated it in these words: 'so that thou art landed into
misery'. Strong proof of it is just in the following sentences where
the food and shelter etc. have been mentioned- It is clear that God
meant that if Adam did not remain on guard and allowed Satan to
tempt him, Satan would put him out from heaven and he would
remain in misery, because upon Earth he would not get his needs
provided for.

This list of the felicities of the Garden supports our view that
the word ‘Dhulm’ used in previous ayat also means to come to
harm, not sin.

(5) “Thus did Adam disobey his Lord, and allow himself to
be seduced.”

The words used are ( ) ‘asa’ and ( ) ‘Ghawa’.


The-literal meaning of ( ) ‘asa’ is 'disobeyed' and the literal
meanings of ( ) 'Ghawa' are 1) Lost the way, 2) became
disappointed, 3) died.

Disobedience is not necessarily sin. Because if the order was


of an advisory nature, its disobedience would not amount to sin-
And I have explained earlier that the orders in the Paradise cannot
be deemed as Wajib or Haram.

Now we may translate it safely: 'Adam did not follow the


advice of his Lord, and became disappointed, disenchanted.

(16) OTHER PROPHETS

Prophet Musa (Moses) is recorded in Qur'an as saying:


(When Pharao rebuked him that he (Moses) had killed one
Egyptian, and that he was an ungrateful man) "I did jtjhen when I
was unaware." (XXVI:20). Hece the word used is
(Dhalleen), which is derived from (Dhalla). It means: i) To
forget the way; 2) To wander and wonder; 3) To disappear in
search of a thing, whether that thing be good or bad; 4) To go
astray from truth; 5) To be destroyed.
Prophet Musa (a.s.) had not killed the Egyptian intentionally.
He wanted to prevent him from beating an Israelite. Prophet Musa
(a.s.) hit him with his fist and he succumbed and died.
When Prophet Musa was sent by God to Pharao, Pharao reminded
Musa of that action. Even by the standard of the worldly
government^ it was not a murder. Still Prophet Musa used the
word Dhall ( ) for himself. There is no need to suppose that
he meant that at that time he was 'On wrong path.' He merely says
that he did not know his own strength before that time and was
unaware that his one slap would kill that man.

There are three or four more references of this kind about


other prophets. As I have given above all the meanings of the
words used in those verses you can apply your own judgement
when searching for their meanings.

(17) TAR K-U L-AWLA

If this was not a sin, as I have explained so far, then why God
has used such strong words? There is a line of poetry in Urdu;
which means: "Those whose place is higher, their difficulty is
greater." We, the ordinary men, may disregard the advice (not the
order) of God several times in a day and it may not be counted
against us. Why? Because the moral or religious standard expected
from us is not very exacting. But a prophet is the Vicegerent of
God, he is nearer to God, he receives revelations and gets
inspirations from God. God wants him to be the model of
perfection. Then if he does act in such a way which, though not a
sin, is not in keeping with the high standard set for them, God uses
the same words which are, ordinarily, used for common people
who would have committed a sin. It is beneath their high prestige
to ignore even a simple indication of the pleasure of God. It is not
sin; but they should not do such acts which may, even apparently,
resemble a sin.
And if they do such acts, it is called 'Tark-ul awla' (To leave
the better thing). They have left the better way though have not
gone astray This word sums up the whole position.
And these hard words serve another purpose also: that is to impress
the minds of the believers that when a prophet is put to task in such
a way for such a minor act which was not even a sin, how much
should we strive to refrain from sins and mistakes. Any body who
will read Qur'an with open eyes will see that those narratives have
always been used as examples in a sermon.

(18) ISMAT OF OUR HOLY PROPHET

Now we come to some verses which concern our Holy


Prophet in particular:

1st Verse: ''Verily God intends but to keep off all


abomination from you, ye Members of the Family, and purify you
a thorough purification." (Qur'an, 33:33). This verse clearly shows
that 'Family of the Prophet' was made clean and spotless by Allah
Himself.

2nd Verse: "So take what the Apostle gives to you, and
refrain from what he forbids you." (Qur'an, 59:7). It means that the
permission or forbiddance by the Holy Prophet was always liked
by God. Can anybody be so sure about the commands of a man
who is not infallible?
3rd Verse: "Say: !f you do love God, follow me: God will
love you and forgive you your sins" (Qur'an, 3:31). Hera the love
of God is made dependent upon following the Prophet of Islam.
Both sides of love are included ;n it. If you are loving God follow
the Prophet; when you will follow the Prophet, God will love you.
Was this imaginable if the Prophet were not free from every type
of blemish?

4th Verse: Not only his actions, but even his words were the
commands of God. God says in Qur'an: "Nor does he say (aught)
of (his own) desire. It is but the inspiration sent to him." (53:3-4).
Here we are reminded of the prophecy of the Prophet Jesus Christ,
recorded in John, 16:7-13:

“It is expedient for you that I go away: for if I go not away


the Comforter will not come unto you......... for he shall not speak
of himself, but whatsoever he shall hear, that shall he speak........."

5th Verse: There are several verses in which the following


words have been used for the Holy Prophet: "An Apostle
from among themselves...... to purify them and to instruct them in
the Book and to teach them Wisdom." (62:2). How could a prophet
purify others from sins and blemishes if he himself was not pure?
How could a man teach others wisdom if he had no wisdom to
distinguish right from wrong, or, worse still, no will power to resist
from wrong when he knew it. The Prophet was to teach people the
Book of God; It means that he knew the commandments of God.
He was to purify them and teach them wisdom: it means that he
had wisdom and purity himself. Can a man be called wise if he
knew what was not liked by Allah and still committed it?

6th Verse: The witness to the perfection of his character is


found in the Qur'an where it says: "Verily; thou art on great
character." A man committing mistakes cannot deserve such
compliments. Theso and many other verses of Qur'an clearly show
that the Holy Prophet of Islam was absolutely sinless and Masum.

(19) SOME MISINTERPRETED VERSES

There are some versas in Qur'an about our Prophet which


have been grossly misinterpreted by Muslims and non-Muslims
alike.

1st Verse: There are three verses in Sura 93, which say, "Did
He not find thee an orphan and give shelter (and care)? And He
found thee lost and He guided. And He found thee in need and
made independent. (93:6-8).
Our Prophet was an orphan; his father died before he was
born, his mother died when he was 6 years oid; his grandfather
died when he was 8 years of age He finally came under the loving
care of his uncle Abu-Talib. In all the places mentioned above, he
found more love and care showered upon him than could be
expected from a father. In ayat no. 6 Allah reminds the Prophet
about His Grace which was bestowed upon him in the house of
Abdul Muttalib and Abu Talib,

The Holy Prophet was a poor man; but after his marriage
with Khadija (one of the four chosen women in the world,
according to the traditions of the Prophet), the pure and sincere
love of Khadija not only raised him above want, but made him
independent of worldly needs in his later life. In verse no. 8 God
reminds the Prophet about His Grace in the person of Khadija.

In between these two Graces, he reminds the Prophet thaMie


was lost and Allah gave guidance. The word used is “Dhaall” ( )
and it has been mentioned earlier that 'Dhaall' means among other
things, 'to be lost,' 'to wander in search of any thing.' Thus it may
be translated as, "And He found thee wandering in search of truth
and He gave thee guidance " There is no implication whatever of
sin or error on his part.

But even if we insist upon the meaning of "being lost," it


does not mean that the Holy Prophet had gone astray. Sbn-e-Abbas
and Imam Raza (a.s.) both have interpreted this verse as meaning
that "you were lost among your people (i.e., the Meccans did not
know your actual position, your spiritual excellence), so He
guided" (them to know you).

This meaning is in conformity not only with the reason and


other verses mentioned above, but also conforms with the second
verse of 53rd Sura where it declares: "Erred not your companion
(i.e., the Holy Prophet) nor was he led astray "

2nd Versfe: There are some verses ordering the Prophet to


ask forgiveness: "And ask forgiveness for thy fault." (40:55). "That
God may forgive thee thy faults of the past and those to follow"
(48:2).

Its true significance will be understood when we remember


that the Exalted Excellence of Allah, according to Islam, is beyond
human imagination. Nobody, however perfect, can think, in
Islamic world, that he had perfected his love and obedience to
God. Thus, our Holy Prophet used to pray whole nights till his feet
became swollen by remaining standing in the prayers, and God in
His Love and Kindness told him: "We have not sent down the
Qur'an to thee so that thou should put thee in trouble." (20:2). Still,
he used to say: "I did not worship Thee as much as befitting Thy
Excellence."

And: "I did not worship Thee which would have been
befitting Thy Perfectness." There is no question of sinning here
But there is a feeling, which comes from true Love of Allah, that
one is not doing enough for God, one is not doing what may be
deemed befitting to the highest position of the Almighty Creator. It
was because of this feeling that the Holy Prophet (and Imams)
used to "repent" before God for their "shortcomings." But, in fact,
there was no short-coming at all.

3rd Verse: Third type of the verses are those in which the
Qur'an uses the style of "I am telling thee, but I want the neighbour
to hear." It means that to emphasize a point, God addresses a
rebuke directly to the Holy Prophet, while in fact the topic does not
concern him at all. In such verses, though the pronoun used is the
second person singular, but the topic is inteded for the Muslims (or
the whole mankind) in general.

One example is: "If though committed polytheism surely thy


good deeds would be forfeited." (39:66). It is a warning to the
mankind in general; not a rebuke to the Holy Prophet, who had
never committed polytheism. Such verses cannot be used to say
that the Holy Prophet had, God forbid, committed any sin. These
verses were addressed to him; but were actually meant for his
Ummat (people).
PART THREE

(20) PROPHECIES ABOUT THE HOLY PROPHET

As the Holy Prophet of Islam was to bring a universal


religion for the whole mankind and as that religion was to continue
upto the end of the world, all prophets in all regions of the world
informed their followers of his advent and told them to accept his
religion without any 'ifs' and 'buts.' In many instances, they also
gave the details of his personal and family life, so that the people
may easily recognise him.

It is not possible to mention in this small booklet all the pro-


phecies from all the books. Still, I intend to give here a few pro-
phecies from the religious books of the Hindus, Jews, and
Christians.

It is necessary to point out that in many places, the good


tiding about the Holy Prophet of Islam is followed by description
of his family-members who were his successors, i have given some
of such prophecies in full to emphasize the truth of the prophecies,
it must be mentioned that several useful books have been written
on this subject m past centuries Important among them are:-

1 Mir-aat-ul-Makhlu-quat, by Sate Molvi Abdur-Rehman


Chishfi of India, This book was written in 1041 Hijri. It contains
translations from relevant parts of the sacred books of Hinduism.

2 Basharat-e-Ahmadi, by late Molvi Abdul-Aziz, of


Lucknow.

3. AnisuS-Aalaam, by late Fakhrul-lslam, Mohammad


Sadique. He was an Armenian and formerly a Christian priest. He
knew Latin, Greek, Hebrew, Syrian, Armenian, Persian and Arabic
He accepted Islam because of his research in the meaning of
'Paracletes' whose coming is forecasted in the Gospel of Si, John
He was convinced that it refers to the Holy Prophet of Islam
His book in two volumes, in Persian, was published in 1891
A.D. It is a treasure of valuable research for all those who are
interested in comparative religion; and almost all books written
afterwards are based upon it, though few people have
acknowledged this debt.

The prophecies given here have been taken from these books.

(21) BARM UTTAR KHAND

Barm Uttar Khand is a book of Hindu religion. Late


Abdurrahman Chishti (11th century of Hijra) translated it into
Urdu, in his 'Miraatul-Makhluquaat.' According to that book, the
famous Hindu Avtar, Ma-hadew told his wife, Parbati, all the
events of future, while they were on the mountain, Kailash Parbat;
and Bishist Muni, his disciple, wrote it down The relevant parts are
translated here from Muqaddama Anwarul-Qur'an (by late
Maulana Seyyid Rahat Husain Gopalpuri) pp. 40-43. Mahadewji
says:-

"After six thousand years, the Almighty (God) will create a


wonderful person among the children of Adam in Mundarne which
is between the seas. (d)......... O Parbati, he will be from the loin of
Kant Bunjh;(e) and he (Abdullah) will have the piety and
knowledge of God like a river; so (from that river) will emerge a
pearl. And the name of his wife will be ‘Sank Rakhiya.’(f) And he
(i.e., Abdullah) will have read three books; and he will leave the
fourth book after reading only 'Alif, Lam, Mim' ...... O Parbati, he
(i.e., Abdullah) will be a chief in his tribe; people from all villages
will come to his door and will follow him. (Abdullah's son) will
have no fear of the creatures; he will be very brave and having the
knowledge of Allah, and his name will be 'MAHAMAT'. People

d
Arab is surrounded on 3 sides by the sea.
e
‘Kant Bunjh’ means 'Servant of God, which- in Arabic becomes
"Abdullah." Abdullah was the name of the father of the Holy Prophet.
f
‘Sank Rakhiya’ means 'Peaceful' which in Arabic is 'Amina.' Name
of the mother of the Holy Prophet was 'Amina.'
will be astonished to see his style ...... And he will not worship as
the people of his tribe will be worshipping; and he will tell his
people that "1 have been told by that Almighty and Only One
(God) not to indulge in such senseless worship; and 1 am not
turning but to Allah; therefore, you should follow me."(g) O
Parbati, Mahamat will teach his own sheriat to all the creatures, by
abrogating all ways of worships and all previous she-riats; and he
will try to make all people follow him. Gradually, countless people
will come into his religion, and many of them will reach to God.
And as people use our Sakh era, likewise, upto the end of the
Kaljug (the last era) people will use the era of MAHAMAT.(h) ......
O Parbati, after him (after the death of Muhammad's son) the
Almighty who has none like Him, will give a daughter(i) to Maha-
mat who will be better than 1000 sons, and she will be very
beautiful and matchless, and very perfect in the worship of God.
Never shall she utter any wrong, and she will be protected from
every sin—big or small; and through her father she will reach
nearer to God- That Almighty (God) will give two sons(j) to the
daughter of Mahamat, both will be handsome and beloved of God,
strong, having the knowledge of God, courageous, brave and
matchless in the deeds of virtue. And the Almighty will not create,
after them, any human being having such perfection in hidden and
known virtues.

The same two sons of Mahamat will be his successors; and


they will have numerous children, and they will bring people into
the religion of Mahamat day by day by their true arguments; and
they wilf illuminate the religion of Mahamat. And Mahamat will
love them more than all his people, even more than his own
daughter. And these two sons will be perfect in the religion of
Mahamat; they will not do any work for their own pleasure, and all

g
Compare it with the ayat of the Qur'an:
"Say: I am commanded to worship God, and not to join partners with
Him. Unto Him do I call, and unto Him is my return." (13:36).
h
i.e. era of Hijra.
i
Fatema, the Lady of Paradise, the Chief of all the women.
j
Imam Hasan (a.s.) and Imam Husain (a.s.).
their utterances and deeds will be for to the pleasure of the
Almighty.

O Parbati, a few years after the death of Mahamat, some evii


men will unjustly murder these grandsons of Mahamat without any
cause; just for the sake of worldly greed; the whole world will
become 'headless' by their death. Their killers will be 'Maliksh
atheists, cursed in both worlds; they wii! have no love for
Mahamat and will never get deliverance from 'Nark (i.e., Hell).
But in appearance, they will remain in the religion of Mahamat,
and gradually others also will follow them, and stubbornly will do
many deeds against the way of Mahamat and his sons- Only a few
people will remain on the path of Mahamat. Majority will follow
the path of those who killed the sons of Mahamat; yet in
appearance they will be called followers of Mahamat; and in the
last days of Kaljug (last era) there will be many of those hypocrites
and will create disturbance in the whole world."

After that Mahadewji explains the appearance of Imam


Mahdi; coming of Quiyamat and arrival into Paradise of Bibi
Fatima together with her followers.

(22) KALKl PURAN

In many holy books of Hindus, mention of coming of ten


prophets, has been made. So far nine have come and the tenth is
awaited by Hindus. The name which is ascribed to this Tenth
Prophet is "Kaiki Avatar" (Kaiki Prophet). Descriptions and
symptoms, which are found in the books exactly coincide with
those of Muhammad Mustafa (s.a.w.).
Kaiki Puran is one of the holy books of Hindus. It is written
in this book that the reason why this prophet will be known as
"KaiKJ Avatar, is that he will remove Kalki (Rust and darkness)
from the hearts of the people, and will prevail over all the artifices.

It is also written that people of his community will be


worshippers of God.
The name of the father of Kalki Prophet is written as
"Vishnuais" a combination of two words, Vishnu (God) and ais
(servant); both put together mean "Servant of God". This also is
the meaning of Abdullah the name of the father of Muhammad
Mustafa (s.a.w).

The name of Kalki prophet's mother is "Somti" which means


"Trustworthy", and the name of Prophet Mohammad's mother is
"Amina" which also means "Trustworthy."

Further it is written that Kalki prophet will have three


brothers, named KAVI, SAMATI and PARAK.

(i) 'Kavi' means 'wise' and same is the meaning of


'Aqeel."
(ii) "Samat" means "Knowledge" and same is
the meaning of "Jaafar."
(iii) "Parak" means "One who commands High
Position", and same is the meaning of "AM."

Aqeel, Jaafar and Ali, were three (cousin) brothers of Prophet


Muhammad Mustafa (s.a.w.).

The birth-place of Kalki prophet is mentioned as "Shambhal


Nagari"—a name given to the Hejaz in Arabia. "Shambhal" means
"Sand" and "Shambhal Nagri" means a country of sand or "desert"
which fits Arabian peninsula perfectly.

Regarding Kalki Prophet, it is also written that he will


worship in cave. It is well known in Islamic world that Muhammad
Mustafa (s.a.w.) got his first "Revelation" in the cave of Mount
Hira—a desert hill and his chosen place of retreat near Mecca.

Further in "Kalki Puran", it is written that he will receive


education through "Prash Ram" which means "Soul of God." It is
well known by all Muslims that it was the Angel Gabriel who
brought the first "revelation" to prophet Muhammad Mustafa
(s.a-w.) in the cave of Mount Hira, Gabriel is called "Ar-Ruh-ul-
Amin" (The Trustworthy Soul) in Islam.

Further it is written that Kalki prophet will marry the


daughter of the King of Shambhal Deep. Thus prophet Muhammad
married the wealthiest woman of Arab, named Khadijah.
It is also written that Kalki prophet will migrate to the hills of
North. Thus on the command of God, prophet Muhammad Mustafa
(s.a.w ) had to migrate from Mecca to Madina which is in the
North.

(23) FROM OTHER BOOKS

Late Molvi Abdurrahman Chishti has given many quotations


from other Purans and even Veds. Some of them are translated
here from Muqaddama Tafsir Anwarul-Qur'an:-

(a) Athruben Ved: Lailaha Harni Papan Illallaha Param


Padam Janm Baikunth Birap newti to jane nam Muhammadam.

Translation: Saying 'La Hah' removes the sins


Saying 'Illallah' bestows Parm Padwi
If you want Paradise eternal
Always recite the name 'Muhammad'

(b) The founder of Arya Samaj, Dyanand Sarswati, had to


admit in his book, 'Satyarth Parkash' (Chapter 14; p. 739) that
Alloo Upni-shad mentions the name of 'Muhammad' as Rasul. He
contends that someone, in the days of Akbar (the Moghal
emperor), must have added it in the Athrubin Ved. Then he writes:
"Someone may say that how can you claim it when nobody has
said or written so in all these days; how can we accept your claim
(of later addition) without any proof? But this claim cannot be
wrong by non-acceptence of anyone." What a claim! And what a
proof!

(c) Bhonik Uttar Puran: Vyas Rishi, the author of


Ramayan, writes in Bhonik Puran: "In the days to come
MAHAMAT will come; and it is his sign that cloud will always
protect him from the sun; his body will have no shadow; fly will
not sit on his body; the earth will be folded for him (i.e. he will
journey to far away places in very short time); ...... whatever he
will earn, will spend in the way of God, and himself will eat but
a little.... Whoever will follow that book (i.e., Qur'an) will reach
to God. At that time there will be no other path to reach to God."

(24) POTHI RAM SING RAM

This is one of the 18 Purans. Its author was above mentioned


Vyas Rishi. It has been translated in Bhakha by Goshain Tulsi Das
In its Khand 12, Kandi 6 Tulsiji writes as follows :-

"In the land of Arab, direction of the Star of Friday is good,


and the place of that star is Western country which is beautiful and
glorious, hear O Khag Rai (Leader of crows).

"There will appear unusual events (miracles) and Vicegerent


of God will be established.

"He will be born in the seventh century of 'Bikarmi Samvat',


as if four moons rising in dark night.

"He will frighten you by Royal command, and will show you
love and behaviour. And will preach his religion to all.

"Four wise and true Vicegerents of God will be his servants,


with whom His progeny will spread." The original is as follows:

"Chitra sundaram sat chare,


Tan kar bans huwe bahubhare".
(This refers to Ali, Fatema, Hasan and Husain a.s.).
'His glory will be like a boundless ocean, and his religion will
spread as the fire spreads in all directions in the furnaces.
"So long as his religion continues, anyone desirous of
reaching to God, will not reach without the help of Muhammad.1"
The original is as follows:

"Tab lag sundaram chahe koe,


Bina Muhammad par na hoe".

"Worshippers and havenots will gain honour by reciting his


name

"0 Wealthy! who leaves the false worship and accepts him,
will have no worries.

"He will shine as a light and will enlighten others. His spark
is not like that of the firestone which rarely catches.

"Surrender to God, which includes 'Will of God,' 'Knowledge


of God', and His Existence, Destiny of Soul, creation of mankind,
and creation of Angels, these wili be the four points in this
religion-

"People will recite his name with boundless pleasure and


absolute faith for fifteen hundred years.

"His people will sacrifice themselves for the love of God, and
will receive deliverance; this is what Veda says.

"Then will appear an influential man whom all will call


'Mehdi.'

The original is as below:

"Tab hue nahak lank utara,


Mahdi kahain shakal sansara."

"After that there will be no birth, says Tulsidas truly "


All these predictions in clear words from beginning to end
are about Mohammad Mustafa (s.a.w.). They have not been
applicable to any other person, nor there can be any objection from
Hindus regarding its consistency.

(25) OLD AND NEW TESTAMENTS

Now we come to the Jewish and Christian scriptures. Before


giving some of the prophecies from the Bible, one important thing
should be made clear from the start.

It is the common practice of the Jews and Christians to


translate even the proper names. Thus wherever they find the name
'Muhammad', they translate it as 'the praisworthy', 'lovely', or
words like that. This practice has helped them in 'hiding the truth'
from the world, as the people reading the translations can never
suspect that the sentence refers to a certain person. Now, if that
practice is followed by others, a non-English speaking man will
translate the name of 'Livingstone' as a 'stone which was alive'
Then he will elaborate on this theme and will try to prove that in
19th century, stones in Europe had life, and one of such stones had
come to Africa and had traveled upto Kigoma and Ujiji!

Add to it, the frequent changes and alterations which the


Christians are so wont to make in the Old and New Testaments,
and then you can appreciate the true position.

(26) BOOK OF GENESIS

Anyhow, let us begin from Genesis. I will use the King


James version throughout this chapter.

Genesis 17:20, records the promise of God with Prophet


Ibrahim: “And as for Ishmael, I have heard thee: Behold, I have
blessed him, and will make him fruitful, and will multiply him
exceedingly; twelve princes shall he beget, and I will make him a
great nation.”
The prayer referred to in this sentence, is given in detail in
many places in Qur'an, which runs as follows:-

"And remember when Ibrahim and Ismail raised the


foundations of the House (with this prayer):

"Our Lord! Accept this service from us, for Thou art the All-
hearing the All-knowing.

"Our Lord! Make us Muslims bowing to Thy Will, and of our


progeny a Muslim group, bowing to Thy Will; and show us our
places for the celebration of due rites; and turn unto us (in Mercy);
for Thou art Oft-Returning, Most Merciful.

"Our Lord; send amongst them an Apostle of their own who


shall rehearse Thy Signs to them and instrtuct them in (Thy) book
and Wisdom, and sanctify them; for Thou art the Exalted in Might,
The wise." (Qur'an, 2:122-124)

Now coming to the wordings of Genesis: In this present


form. this sentence mentions only 12 Imams- But in its original
language it clearly gives the name of the Holy Prophet also. The
Hebrew is:

which means "I will make him fruitful with MADMAD


and 12 princes shall he beget......" The translators either by habit,
or to
hide the truth, translated it as "and will multiply him exceedingly."

(27) DEUTERONOMY

"God promised to Prophet Musa (a.s.):

"The Lord thy God will raise up unto thee a Prophet from the
midst of thee, of thy brethren, like unto me; unto him ye shall hear-
ken." (18:15).
“I will raise them up a prophet from among their brethren,
like unto thee, and will put my words in his mouth; and he shall
speak unto them all that I shall command him. And it shall come to
pass, that whosoever will not hearken unto my words which he
shall speak in my name, I will require it of him" (18:18-19).

Christians try to fit this prophecy on Prophet Isa (a.s.). But it


fits to nobody except Prophet Muhammad Mustafa (s.a.w.),
because:-

1. The prophet was to come from among the brethren of


Israel. Any prophet coming from Bani Israel is therefore excluded
from this good tiding. Now, as we know. Prophet Isa was from
Bani Israel, while Prophet Muhammad was from Bani Ismael who
were the brethren of Bani Israel.

2. The prophet was to be klike unto Moses.' Prophet Musa


had to make war, and Prophet Muhammad also had to defend
himself through war. But Prophet Isa did never enter a war.

3. Prophet Musa had a brother Haroon (Aaron), who was to


succeed him. No such brother was to Prophet Isa; while Prophet
Muhammad had AM Bin Abi Talib whom he said "Thou art to me
as Aaron was to Moses, except that there is no prophet after me."

4. Prophet Musa left the religious leadership in the children


of Aaron. Prophet Isa did not make such arrangement. Prophet
Muhammad made similar arrangements in his Ummat by leading
Islam in the hands of AN and his children, Hasan and Husain.

5. "...... and will put my words in his mouth; and he shall


speak unto them all that I shall command him." This criterion fits
Prophet Muhammad only, because Prophet Isa did not claim it for
himself, while Allah said in the Qur'an for Prophet Muhammad.
"And he doesn't speak (aught) on his own accord; it is naught but a
revelation revealed (unto him)." (Qur'an, 53:3-4).
6. Prophet Isa did never claim that the was the promised
Prophet of this sentence, while Allah mentioned this similarity
between Prophet Musa and Prophet Muhammad in the Qur'an in
the verse, "Verily, we sent unto you an Apostle, a witness on you,
as we sent an Apostle unto Pharao."
(Qur'an, 73:15)

7. Prophet Isa did not claim that he was the like of Moses,
while Prophet Muhammad said to Ali Bin Abi Talib, "Thou art to
me as Aaron was to Moses, except that there is no prophet after
me."

8. Prophet Isa himself said that the prophet who was to come
after him will fulfil this prophecy. See the following sentences of
John:

"Howbeit when he, the Spirit of Truth, is come, he will guide


you into all truth: for he shall not speak of himself; but whatsoever
he shall hear, that shall he speak."

(28) OTHER PROPHECIES (A) DEUTERONOMY

"And he (i.e., Moses) said, The Lord came from Sinai, and
rose up from Seir unto them; he shined forth from mount Paran,
and he came with ten thousands of saints: from his right hand went
a fiery law for them."
(Deut., 33:2)

The coming of Lord means coming of God's Representatives.


Now the prophet of God who came from Sinai, was Prophet Musa
(a.s.); that who rose from Seir (a mountain in Palestine) is Prophet
Isa (a.s.). And who is the prophet who shined forth from mount
Paran? Paran is the name of a mountain in Mecca. The Prophet of
God who shined forth from there is non except Muhammad
Mustafa (s.a.w.).
(B) ISAIAH
"Sing unto the Lord a new song, and his praise from the end
of the earth......" (42:10).

The old malady of translating the proper name has made this
prophecy meaningless. In an Armenian translation, written in 1666
and published in 1733, it has been translated as follows: "They
sing unto the Lord a new song; and his kingdom continues after
him; and his name is Ahmad." (Now the name Ahmad has been
translated as meaning 'his praise'!).

Anyhow, in this prophecy, a new song unto the Lord means a


new sheriat from God, which fits the Holy Prophet of Islam; but
not so much on Prophet Isa (a.s.).

(C) HABAKKUK

The vision of Nabi Habakkuk says:

"God came from Teman and the Holy One from mount
Paran. Selah...... his ways are everlasting." (3:3-6).

I do not think there is any need to elaborate this prophecy,


which is so clear. The representative of Lord who came from Paran
was Prophet Muhammad, and all other attributes can easily be
fitted on him.

Allama Fakhrul-lslam Muhammad Sadique (formerly a


Christian priest) has explained more than 30 prophecies from the
Old Testament. But as this is a short booklet, I have taken only
some of them.

(29) FROM NEW TESTAMENT (A) "THAT PROPHET"

"And this is the record of John (i.e., the Baptist) when the
Jews sent priests and Levites from Jerusalem to ask him, Who art
thou?
"And he confessed, and denied not; but confessed, I am not
the Christ.

''And they asked him, What then? Art thou Elias? And he
saith, I am not. Art thou that Prophet? And he answered, No.
(John, 1:19-21).

This talk clearly shows that just before the advent of Prophet
Isa (Jesus Christ), the Jews were waiting for three prophets: Christ,
Elias and 'that Prophet.'

And when John said that he was neither of the three,


then:

"And they asked him, and said unto him, why baptizest thou
then, if thou be not that Christ nor Elias, neither that Prophet?"
(John, 1:25).

It also shows that 'that Prophet' commanded such a high res-


pect that his name was not uttered and his adjective 'Prophet' is
written with capital 'P'. And his advent was so well-understood that
simply addressing him as 'that Prophet' was enough to know him.
Muslim scholars rightly say that 'that Prophet' refers to Prophet
Muhammad Mustafa (s.a.w.), because after Prophet Isa (a.s.) no
other Prophet came to fit that description.

And many scholars believe that 'Elias' means Hazrat Ali (a.s.) who
was appointed the successor of the Holy Prophet, Muhammad
Mustafa (s.a.w.).

(B) "COMFORTER"

Prophet Isa (a.s.) is recorded as saying to his 12


companions:-"It is expedient for you that I go away; for if I go not
away, the Comforter will not come unto you; but if I depart, I will
send him unto you And when he is come, he will reprove the world
of sin, and of righteousness, and of judgement: Of sin, because
they believe not on me; Of righteousness, because I go to my
Father, and ye see me no more; Of judgment, because the prince of
this world is judged.

"I have yet many things to say unto you, but ye cannot bear
them now. Howbeit when he, the Spirit of truth, is come, he will
guide you into all truth: for he shall not speak of himself; but
whatsoever he shall hear, that shall he speak: and he will show you
things to come.

"He shall glorify me: for he shall receive of mine, and shall
show it unto you." (John, 18:7-14).

Similar reference have been recorded in John, 14:26 and


15:26.

I do not think there is any need to explain how perfectly well


these prophecies of Prophet Isa (a.s.) fit on the Holy Prophet of
Islam (s.a.w.).

There are more than thirty prophecies mentioned in “Anisul-


Aalaam.”

Now you may clearly understand the meaning of the


following verses of the Qur'an:

"The People of the Book know him (i.e., Muhammad) as they


know their own sons; but some of them conceal the truth which
they themselves know."
(Qur'an, 2:146)

"Those who follow the Apostle, the unlettered Prophet,


whom they find mentioned in their own scriptures in the Torah
and the Gospel........."
(Qur'an, 7:15,7)

"Although from of old days they (the Jews) had prayed for
victory against those without faith, when there came to them that
(i.e., Muhammad) whom they did recognise, they refused to
believe in him..."
(Qur'an, 2:89)

PART FOUR

(30) MEANING OF MIRACLE

'Mujiza' ( ) in Arabic language means 'that which


disables,' 'that which people are unable to do-' In Islamic
terminology, 'Mujiza' ( ) means 'Such act which people
are unable to do and Allah shows it on the hands of a prophet or
Imam to prove the prophethood of that Nabi or Imamat of that
Imam.
Such Mujiza may appear either before or after the birth of the
Prophet or Imam concerned; either during his childhood or after
his attaining majority; either before the declaration of his
Nubuwwat or Imamat or after such declaration or just at the time
of such claim, either in his life time or after his death; either on his
body or in such things which have any connection with him like
clothes, house or grave. It makes no difference whether that Mujiza
appears to be his own action or the action of God.

In all such conditions, the action which proves the truth of


the claim of prophethood or Imamat is called Mujiza.

The Prophets were given the miracles as their credentials.


Miracles are such performances which are not impossible, but
which cannot be done without apparatus, medicine or practice. But
the Prophet performs them without any practice and without any
machinery. Curing the blind persons or lepers is not impossible.
But Jesus Christ cured them without any medicine, and that was
his miracle. Mohammed (s-a.w.) had innumerable miracles, but his
greatest living miracle is QUR'AN.
(31) DIFFERENCE BETWEEN MUJIZA AND
MAGIC, ETC.

It is known that many people like magicians, astrologers,


sadhus, yogis and hypnotists do perform many extraordinary feats
and acts which common people are quite unable to perform, and
which baffle even intelligent persons. It may be asked whether
Mujiza is like these extraordinary feats. Is there any test by which
we can differentiate between Mujiza and magic, mysmerism,
hypnotism, etc?

There are few conditions which easily show the difference


between miracle and magic etc.

First of all the Mujiza appears to prove the truth of the claim
of Nubuwwat or Imamat. Therefore, it is necessary that the man
who shows the Mujiza should claim either Nubuwwat or Imamat
during his life time.

Secondly, the person who shows the Mujiza should declare


that that Mujiza is the proof of the truth of his claim.

Thirdly, the Mujiza should never be surpassed by any other


person's extraordinary feat In other words, Mujiza should always
remain beyond the reach of the people of the time and should
always remain unchallenged and undefeated.

Fourthly, the sheriat and religion which that person claims to


bring from God must be according to the views of the right
thinking people of his time based on perfection and intelligence.

Fifthly, that claimant of Nubuwwat or Imamat must follow


and adhere to the rules and regulations of that sheriat himself.

Sixthly, the ethical, moral and social life of the person who
claims to show the Mujiza must be beyond reproach, most perfect
and most noble in the eyes of the right thinking people of his time.
Seventhly, his behaviour in private should not differ from
that in public; his private life should be as blameless as his public
life.
Eightly, the challenge given in connection with that Mujiza
should not be limited to a time. It must be open during all the
period when the Nubuwwat or Imamat of the claimant is supposed
to continue.

(32) WHAT TYPES OF MIRACLES WERE GIVEN?

As it was the purpose of the Mujiza to convince the people


that such things could not occur without the authority of Almighty
God, it was essential that Mujiza should supercede that every
branch of knowledge or expertise which was the most advanced in
the time of the prophet or Imam concerned. Otherwise, the people
could not be convinced that the Mujiza was really of such high
standard which was beyond human capacity. For example, if in a
primitive society in which people do not know how to make a
wooden wheel, a man comes with a cycle and says, "It is my
Mujiza that I ride on this cycle and go from one place to another,"
the people may easily be fooled. But if such a man comes in an
industrialized society even with a space rocket, nobody will
believe that it is beyond human power.

To make people appreciate the genuine highest standard of a


Mujiza, Allah always gave such miracles to his prophets which
concerned that very science or art which was the most advanced in
his time. So that the experts of that art or science could easily test,
judge and then believe that the claim of Mujiza was genuine and
really it was not in the power of a man to conjure such things
himself.
In the days of Prophet Musa (a.s.), magic was the most
advanced art of the time. Therefore, Allah gave Prophet Musa the
walking stick which turned into python and swallowed the sticks
and ropes of ihe magicians.
In the days of Prophet Isa (a.s.), medicine was very much ad-
vanced. So Allah gave him the miracle of curing lepers without
medicine, giving eyesight to those who were blind since birth.

At the time of the appearance of our Holy Prophet (s.a.w.),


the Arabs were very proud of their language. Their girls could
compose poetry of very high standard without any previous
preparation. They called non-Arabs as 'Ajam,' which means
'dumb.' They thought that non-Arabs were dumb in comparison to
themselves. Poets were held in high esteem. Seven odes were put
on the walls of Kaaba and were treated as deities.
At that time, Allah gave the Holy Prophet the miracle of the
Qur'an. It was quite separate from all the styles of their literature. It
is not poetry; nor is it an ordinary prose. And it so impressed the
Arabs that when al-Kauther (the shortest Sura of Qur'an) was put
on the wall of Kaaba, the most renowned poet wrote under it: "It is
not the talk of mortals." And the seven odes were promptly taken
down.

(33) MIRACLE OF QUR'AN

Miracles may be divided into various categories. Miracles


can be either of words or deeds.

Miracles of words which appeared from the Holy Prophet of


Islam were of three types:-

(a) Qur'an
(b) Prophecies of future events
(c) Correction of wrong beliefs of ancients.

You will learn about the Qur'an in the Unit 6. Here I will
point out only three features of this miracle. Qur'an is a miracle,
because:

1. Its literary beauty baffled the whole Arabia and, inspite of


several challenges, they could not write reply even to a small sura.
2. It is the only miracle which has united together the claim
and the proof of the prophethood. All other miracles of the Holy
Prophet and the previous prophets, needed a separate declaration
that the miracle shown was in support of the claim of the prophet-
hood. Qur'an is not so. It contains in itself repeated claims of the
prophethood of the Holy Prophet. Therefore, if one accepts the mi-
racle of Qur'an, he automatically accepts the truth of the prophet-
hood of Muhammad Mustafa (s.a.w.).

3. Qur'an is unique in one more respect. All other miracles


appeared at a given time and then vanished; and now there is no
way to prove that such a miracle ever appeared. But Qur'an is a
permanent miracle which will Continue upto the last days of the
world. (It was because the prophethood of the Holy Prophet is to
continue upto the end of the world).

Other aspects of the miracle of Qur'an will be explained in


Unit 6.

(34) MIRACLES OF PROPHECIES

Second kind of the miracle of words are the prophecies of


future events.

So many prophecies have come down to us from the Hoy


Prophet that it is impossible to give a full list here. Still some of
the famous prophecies should be mentioned here to make our
meaning clear. I am giving neither the full wordings, nor the
references, to save the space; but anybody who reads the Islamic
books must have come across these prophecies time and again:-

1. The prophecy that Uthman will banish Abu Dhar from


Mecca and Madina, and will detain him at Rabdha.

Also the prophecy "O Abu Dhar! you accepted Islam alone,
you will die alone and will be brought into Quiyamat alone."
2. The prophecy that Bibi Fatima (a.s.) would be the first
member of Ahlul-Bait to die after the Holy Prophet.

3. The prophecy about the birth of Muhammad bin al-


Hanafiyya, asking Imam Ali bin Abi Talib (a.s.) to name him
Muhammad and give him the Kunniyat 'Abul-Qasim.'

4. The prophecy that one of his wives would wage a war with
Imam Ali bin Abi Talib (a.s.), she would ride on a camel having
much hair on its face, and the dogs at the place called 'Haw-ab'
would bark at her.

5. The prophecy that Ammar bin Yasir (R.A.) would be


killed by a rebellious group who would be calling him to Hell
while Ammar would be calling them to Paradise.

6. The prophecy that Imam Ali bin Abi Talib (a.s.) would be
killed in the month of Ramadhan and that his murderer would be
the most cursed one of the human race.

7. The prophecy that Ali bin Abi Talib (a.s.) would have to
wage war with three groups: "Those who would break their
allegiance to thee; those who would rise into rebellion against thee
and those who would go out of the faith."

8. The prophecy to Imam Ali bin Abi Talib (a.s.): "Thou wilt
wage war for the (correct) interpretation of the Qur'an as I had to
wage war on its revelation."

9. The numerous prophecies about the martydom of Imam


Husain (a.s.).

10. The prophecy to Umme Salma (R.A.) that the dust of


Kar-bala given to her would turn into blood on the day of the
martyrdom of Imam Husain (a.s.).

11. The prophecy about the martyrdom of Imam Ali bin


Musa Ar-Ridha (a.s.) in Khorasan.
12. The prophecy that Hujr bin Adi (R.A.) and his
companions would be killed by Moavia unjustly.

13. The prophecy that when the number of the children of


Abul-Aas would reach thirty, they would ruin the religion of Allah,
would enslave the people and would usurp the wealth of the
Muslims.

14. The prophecy during the war of Khaiber, when Abu Bakr
and Umar retreated several times from the battle; “Tomorrow I will
give the standard of Islam to the man who repeatedly attacks the
enemies and never flees; who loves Allah and His Rasul, and
whom Allah and His Rasul love, and who will not return till Allah
opens the fort on his hands.”

These 14 prophecies (out of hundreds) are enough to


convince any right-thinking man that such accurate news could not
come except by the teaching of Allah.

(35) INFORMATION OF PAST EVENTS

The third category of the miracles of words is the information


contained in the Qur'an of the past events. It may seem strange, but
first you consider the fact that the Holy Prophet of Islam was never
taught by any human being how to read or write; he had no access
to any scripture. Then if you compare the events of the previous
prophets mentioned in the Qur'an with the rendering of the same
events in Bible, you will find that whenever there is any
discrepancy between the two versions, Bible always ascribes to
those prophets a character far beneath the dignity of a sensible
man, let alone of a sinless prophet; and the Qur'an always differs
with the Bible and maintains the dignity of the prophets. For
example, let us see the description of the calf-worship of the
Israelites in the absence of Nabi Musa (a.s.). Bible says that Nabi
Haroon (a.s.) had instigated Israelites to mould a calf and worship
it:-
"And when the people saw that Moses delayed to come down
out of the mount, the people gathered themselves together unto
Aaron, and said unto him, Up, make us gods, which shall go before
us; for as for this Moses, the man that brought us up out of the land
of Egypt, we wot not what is become of him.

"And Aaron said unto them, Break off the golden earrings,
which are in the ears of your wives, of your sons, and of your
daughters, and bring them unto me.

"And all the people brake off the golden earrings which were
in their ears, and brought them unto Aaron.

"And he received them at their hand, and fashioned it with a


graving tool, after he had made it a molten calf: and they said,
These be thy gods, O Israel, which brought thee up out of the land
of Egypt.

"And when Aaron saw it, he built an altar before it; and
Aaron made proclamation, and said, Tomorrow is a feast to the
Lord.

"And they rose up early on the morrow, and offered burnt


offerings, and brought peace offerings; and the people sat down to
eat and to drink, and rose up to play.

"And the Lord said unto Moses, Go, get thee down; for thy
people, which thou broughtest out of the land of Egypt, have
corrupted themselves." (Exodus, 32:1-7).

Now remember that, according to Bible, Aaron, together with


his sons, was chosen by God to be His priest:

"And take thou unto thee Aaron thy brother, and his sons
with him, from among the children of Israel, that he may minister
unto me in the priest's office, even Aaron, Nadab and Abihu,
Eleazar and Ithamar, Aaron's sons.
"And thou shalt make holy garments for Aaron thy brother,
for glory and for beauty.

"And thou shalt speak unto all that are wise-hearted, whom I
have filled with the spirit of wisdom, that they may make Aaron's
garments to consecrate him, that he may minister unto me in the
priest's office.

"And these are the garments which they shall make; a breast-
plate, and an ephod, and a robe, and a broidered coat, a mitre, and
a girdle; and they shall make holy garments for Aaron thy brother,
and his sons, that he may minister unto me in the priest's office."
(Exodus, 28:1-4)

And whose functions and privileges were ordained in full


detail by God from chapters 28 to chapter 31.

And then immediately Chapter 32 says that he instigated and


helped Israelites in idol-worship! Does it seem possible?

Now read the same incident in the Qur'an:-

"Said (God): "Verily We have tried thy people in thine


absence, and the Samiri had led them astray."

So returned Moses unto his people angered, sorrowfully said


he! ' O my people! Did not your Lord promise you a goodly
promise? Did then the promise seem long to you? or did ye wish,
or desired ye that the wrath from your Lord should light upon you?
that ye violated the tryst with me?"

Said they: "We violated not the tryst with thee of our own
accord, but we were made to bear the burdens of the ornaments of
the people, so we cast them away, and thus didst the Samiri
suggest."

Then he brought forth (from the fire) for them (the image of)
a calf, a (mere) body; which (also) gave out the lowing sound;
Then they said: "This is your god and the god of Moses, but he
(Moses) hath forgotten."

What! See they not that it could not return unto them a word
(for an answer) and that it could neither hurt nor benefit them?

And indeed Aaron had said unto them before: "O my people!
Verily, ye are tried by it (the image) and verily your Lord is the
Beneficent (God), so follow me and obey ye my order."

Said they Never will we cease worshipping it until returneth


unto us Moses.”

(Moses) said: "O Aaron! What hindered thee when thou didst
see them going astray, that thou didst not follow me? Hast thou
then disobeyed my order?"

Said (Aaron): "O son of my mother! Seize me not by my


beard nor by my head; I was afraid lest sayest thou: "Thou hast
caused a division among the children of Israel and didst not respect
my word!"

(Moses) said: "What was thy object O Samiri?"

Said (Samiri): "I saw what they did not see, so I took a
handful of (the dust) from the track of the Messenger (Angel), and
flung it (into the image of the calf) for so did my self prompt me
(to do)."

(Moses) said: "Begone then, verily for thee it shall be in this


life to say: 'Touch me not;' and (besides this) thou hast a tryst (of
punishment) never will that fail; and (now) look at thy god whose
worship thou kept (so long); Certainly will we burn it, then
certainly will we scatter (the ashes of) it in sea (with a wide)
scattering!"
(Qur'an, 20:85-97)
Now you may judge yourself which of the narratives
conforms with the character of a man who was chosen by God to
be "His priest?"

Also, there is the logical belief that the prophets could not
have committed sins. It is clear that the Qur'an did not copy from
the Bible: it was not an imitation; it was revealed to cancel the lies
which had been interpolated in the Bible. It is the guardian of the
old books in the sense that it preserved the truth and removed the
poison of interpolations and additions.

Seen in this light, even the narrations of past events can


easily be counted as miracles, because the facts were lost to the
mankind and could not be re-established without divine guidance.

(36) MIRACLES OF DEEDS

Miracles of deeds of the Holy Prophet of Islam were of


various types and so numerous that many volumes have been
written to record them. Allama Fakhrul-lslam has written that he
has counted more than four thousand of such miracles from
authentic books.

Though the Holy Prophet always said that he was a human


being, having no extraordinary power independent of Allah, God
allowed him to show these miracles whenever his claim was
challenged by those adversaries who had no sense to recognise his
truth by his sublime character and the most intelligent Sheriat.
Thus, for example:-

1. Many blind people got their eyesight back by his blessings.

2. Many sick persons were cured of their ailments at once by


his dua.

3. Many were the times when a dead man or dead animal


became alive again as a result of his dua.
4. Amr bin Humque Khuza'i lived upto 80 years without a
single hair being gray, because of the dua of the Holy Prophet.

5. Many were the times when a dried up tree became green


and brought out fruit for him and his entourage.

6. Many were the times when he put the date-stones into the
earth and they developed at once into full grown trees.

7. Several times, he fed a great number of people with a very


small quantity of food. Not only that all of them were satisfied, but
also the food remained as before.

8. Many times he put his fingers in a cup and water flowed


from them till the whole caravan filled their water-skins.

9. Several times animals like large lizard and camels testified


in clear Arabic language for his truth and prophethood.

10. Many were times when pebbles and stones in his hand
recited the praise of Allah in clear Arabic language.

11. And most important of all, Allah took him to the furthest
limit of the heaven, and showed him the wonders of creation.

(37) WHY SUCH MIRACLES?

It has been mentioned that miracle is such a performance


which is not impossible, but which cannot be done without
apparatus, medicine or practice. But the prophet or Imam does it
without any practice. Also, it has been explained that miracle must
be from the same branch of learning which is the most advanced in
the days of the prophet or Imam concerned.

Now, it is not the place to prove that the said miracles are not
impossible. Still, one may ask as to why these miracles were given
to the Holy Prophet of Islam? Surely, nobody in his days claimed
that he could fly in the air. Therefore, what was the need of taking
him to Miraaj? And magic was not the prevalant art or craft of his
time. Then why the speaking animal and pebble? Why the flow of
water from the fingers? Why feeding so many people with a little
food?

Most of our scholars present these miracles to prove how


great was the position of our Holy Prophet in the eyes of Allah,
how dearly was he loved by Allah. According to their way of
thinking, such miracles were given to him just to show his
greatness in the presence of Allah. But such people do not see the
whole truth.

It is true that these miracles show the greatness of the Holy


Prophet, as all miracles must naturally show. But it does not
answer the question as to why these particular miracles were
selected by Allah to show his greatness when magic was not the
norm of his time.

The fact is that the prophethood of the Holy Prophet of Islam


was not for a limited time; it was to continue upto the last moment
of this world. All previous prophets were sent for a particular tribe
or are and for a limited time. Therefore, they were given miracles
which resembled the art of only that time. But Muhammad
Mustafa (s.a.w.) was to remain prophet upto the end of the world
and for the whole humanity. As the period of his prophethood was
to include the era of the highly sophisticated science and
technology, Allah gave such miracles to him which will continue
to defy the scientists upto the end of the world.

The modern science is highly advanced in almost all


branches. But the culmination of scientific expertise is the space
travel. Man has already imprinted his footmark on the moon. It
was to defy this advancement that Allah gave Muhammad Mustafa
(s.a.w.) the supreme miracle of Miraaj.

By growth of world population, scientists are trying to find a


formula to feed human beings on a concentrated food-pill or such
other things. So, Muhammad Mustafa (s.a.w.) fed 40 people with a
small piece of bread.

Science has succeded in recording the human voice on plastic


discs and magnetic tape. Muhammad Mustafa (s.a.w.) defeated this
attempt by making pebbles and animals talk on his command.

And he did all this without any apparatus, without previous


arrangements.

Thus, it is clear that these miracles were not only to show his
greatness but they were necessary to prove his truth to the
scientific world.

PART FIVE

CONCLUSION

(38) TRUTH OF THE HOLY PROPHET

Now that I have explained all necessary conditions of


prophet-hood, it will not be out of place to give in short sentences
some proofs of the Divine origin of the prophethood of the Holy
Prophet of Islam, Muhammad Mustafa (s.a.w.).

First Proof: Every body kows that Prophet Muhammad


Mustafa (s.a.w.) claimed to be the Prophet from Allah; and he
showed miracles in support of that claim. It proves that his claim
was right.

Now this proof can be multiplied by 4000, mentioning each


Mu-jiza separately. Therefore, this one proof is potentially 4000
proofs.

Second Proof: Previous prophets had prophesied that the last


prophet would appear in Arabia; and he will testify to the truth of
the previous prophets; and' many of the prophecies mentioned his
personal qualities and attributes and gave details of his family life.
Prophet Muhammad Mustafa (s.a.w.) claimed to be that prophet;
and all the details fitted him perfectly.

It proves that his claim was right.

This proof can be multiplied by, say 100, giving each


prophecy separately. Therefore, this one proof contains potentially
about 100 proofs.

Thirdly Proof: Prophet Muhammad Mustafa (s.a.w.) was


born in a country whose people were nomads of desert, who spent
their lives in tribal warfare, plunder and killing. They did not know
what knowledge was; the only discipline they observed was the
discipline of self-preservation.

In such a country, and in such a people, an orphaned child is


born and is cared for by his grandfather and then by his uncle; does
not know what a book is and nobody teaches him how to write
even the alphabets. He spends more than half of his life in trade
and commerce.

And then, all of a sudden, that son of desert claims that he


has brought an everlasting universal law of the whole mankind for
all the days to come.

And that law proves to be so perfect, so admirable and so


much before his time that the world, even after fourteen hundred
years is gasping to catch with it. The history of Law and sheriat in
the last 14 centuries can be described in one sentence: "Islam leads
and the world trails behind."

Is not that perfection of the sheriat, with its built-in capacity


to adjust according to time, the greatest miracle of the Holy
Prophet?

A Muslim thinker of the last century has written that a


Christian priest asked him the proof of the truth of the Holy
Prophet. He enumerated some of the proofs. At last, the Christian
priest said: "My friend, the greatest proof of the Divine origin of
Islam is in the absolute perfection of its sheriat. People in my
country (England) elect their representatives; those representatives
are supposed to be the cream of the society. The parliament
consists of the elite of the country. They bring forth a bill; they
discuss it for days and even weeks and months; they amend it and
mould it in the background of their life-long experiences. Then, Jo!
no sooner is the bill enacted than a new situation crops up and an
amendment is brought up to make that legislation up-to-date. And
look at the sheriat of Islam, which has maintained its originality
since last 13 (now, 14) centuries and nobody has been able to say
that this or that law needs amendment.

"This eternity is the best and finest proof of the truth of the
Prophet of Islam.”

(39) LAST PROPHET

Here I am giving a few references to show that the Holy


Prophet of Islam was the Last Prophet, and no prophet is to come
after him:-

1. The Holy Prophet said, "Bani Israel, prophets were leading


them; when a prophet died another prophet succeeded him. But
after me there will be no prophet; there will be Khalifas."

It clearly shows that there is no room for any new prophet to


come after the Holy Prophet of Islam.

2. The Holy Prophet said, "The example of myself and the


prophets who proceeded me is the example of a man who built a
very beautiful building, but there was a brick missing in one
corner. People were going round that building and wondering on
the beauty of that building; but all the same they were saying why
no brick was put in that place. Thus, I am that brick which was
missing and I have been put in that place and I am 'Khatamun-
Nabiyyin.’

It means that after the advent of the Holy Prophet of Islam,


the building of Prophethood was complete; there was no vacant
place left, so that another Prophet be expected to come and fill that
place

3. The Holy Prophet said: Quiyamat will not come till many
groups from my Ummat follow the idol-worshippers (commit
capital sins like the idol-worshippers) and till they worship idols;
and surely there will be in my Ummat 30 imposters, everyone of
them will suppose himself to be a prophet; while I am 'Khatamun-
Nabiyyin' (last prophet) there is no prophet after me."

4. Imam Ali (a.s.) said when he was washing the body of the
Holy Prophet (s.a.w.): "My father and mother be your ransom,
such a thing has been discontinued with your death which was
never discontinued with the death of any other person. (And that
thing is) Prophethood, announcement of Ghaib and the news of
heaven."
(40) NAMES AND TITLES OF THE HOLY PROPHET

The following names and titles of the Holy Prophet of Islam


are taken from the Qur'an:-

Name in Arabic Transliteration Meaning


Muhammad The Most Praiseworthy
Ahmad The greatest Glorifyer
(Rehmatun The Mercy for the
(Lil-Aalameen Universe
Rasul-ul-lah Messenger of Allah
An-Nabi The Prophet
AI-Bashir The Bringer of good Tidings
An-Nadhir The Warner
An-Nur The Light
AI-Mizan The Scale (of equality)
AI-Muzzammil The Wrapped
AI-Muddaththir The Covered
As-Sirajul-Mumir The Brightening Lamp
As-Shahid The Witness
As-Shaheed The Witness
Ad-Dai llalSah The Caller to Allah
Awwal-ul-Muslimeen The First Muslim
Awwa!-ul-Abedin The First Worshipper
Khatam-un- Nabiyyin The Seal of the
Prophet. The Last
Prophet The Leader
Ya-Sin Ta-Ha The Purified

QUESTIONS

1 (a) Explam in detail the meanings of "Nabi" and Rasul."


(b) What is the difference between "Nabi" and "Rasul?"
(c) What are the qualifications necessary for a prophet?
2 (a) What is meant by "Ismat?"
(b) Why is Ismat essential for a Nabi or Imam? Give logical
reason.
(c) "The Holy Prophet of Islam was Masum." Give two ayat
of Qur'an to prove this statement.
(d) Did Adam cimmit a sin? Explain.
3 (a) Give two prophecies from Old Testament about the Holy
Prophet
(b) Give one prophecy from New Testament and one from a
Hindu scripture about the Holy Prophet.
4 (a) Does "Mujiza mean an imposisble performance? Explain
fully
(b) What is the difference between magic and "Mujiza?"
(c) What types of miracles were given to the prophets?
5 (a) Why the miracle of "Miraaj" was given to the Holy Prophet
of Islam?
(b) From your point of view, what is the best proof of the truth
of the Holy Prophet of Islam?
(c) Prove that Hadhrat Muhammad Mustafa (s.a.w.) is the
Last Prophet